You mentioned that one who performs tawaf on behalf of his child does not fulfill his obligation until he performs tawaf for himself. What is the evidence for this, and what is your opinion of those who say that the Prophet (peace and blessings be upon him) did not
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The questioner : May Allah reward the honorableThe Shaykh : You mentioned, may Allah guide you, that one who performs tawaf on behalf of his child does not fulfill his obligation with that tawaf until he first performs tawaf for himself, and then performs tawaf on behalf of his child. What is the evidence for this from the Book or the Sunnah? And what is your opinion of those who say that the Prophet (peace and blessings be upon him) did not say to the woman who raised her young child to the Prophet (peace and blessings be upon him) and asked, "Does this count as Hajj?"—he said, "Yes"—that he did not specify the details for her. I hope you will convince those who object to me on this point with this hadith?
The Shaykh : First, we said that some scholars hold this view. As for my opinion on the matter, if the child being carried is of an age to understand intention, and his father or the person carrying him who is performing tawaf says to him, "Intend tawaf," and he carries him and intends tawaf for himself, while the carrier intends tawaf for himself, we see that this suffices and is valid for both. This is because the carried child has established his own intention. However, if the carried child is not of an age to understand intention, and the carrier intends for himself and for the child, it is not possible for two intentions to exist in one action that is valid for two people. This is what we see in this issue. As for the hadith of the woman, the Messenger (peace and blessings be upon him) did not mention to her anything other than that she has Hajj, and he did not say anything else. He did not address tawaf, sa'y, standing [at 'Arafah], or anything else. Therefore, there is no evidence in it that it suffices for a person to carry a child who does not understand intention, and then intend for himself and for the child.
The Shaykh : First, we said that some scholars hold this view. As for my opinion on the matter, if the child being carried is of an age to understand intention, and his father or the person carrying him who is performing tawaf says to him, "Intend tawaf," and he carries him and intends tawaf for himself, while the carrier intends tawaf for himself, we see that this suffices and is valid for both. This is because the carried child has established his own intention. However, if the carried child is not of an age to understand intention, and the carrier intends for himself and for the child, it is not possible for two intentions to exist in one action that is valid for two people. This is what we see in this issue. As for the hadith of the woman, the Messenger (peace and blessings be upon him) did not mention to her anything other than that she has Hajj, and he did not say anything else. He did not address tawaf, sa'y, standing [at 'Arafah], or anything else. Therefore, there is no evidence in it that it suffices for a person to carry a child who does not understand intention, and then intend for himself and for the child.